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100	1		_aBLACK, Antony _929772
245	1	0	_aChristianity and republicanism : _bfrom St. Cyprian to Rousseau
260			_aNew York, NY : _bCambridge University Press, _cSeptember 1997
520	3		_aIn the late twentieth century the relationship between republicanism and Christianity may not be problematic. A common view among intellectual historians (notably Pocock 1975, Skinner 1978, Ullmann [1961] 1966, and their followers) is that in Europe not only did republicanism develop separately from and somewhat in opposition to the Christian tradition, but also there was a natural affinity between Christianity and hereditary monarchy, including its absolutist variant. This is supported by a view of the Middle Ages as a period of dogmatic authoritarianism dominated by tradition. Wilks (1963) discovered intrinsic, nonaccidental connections between Christian belief and monarchical, hierarchical principles. Behind this lie the scripts of the Renaissance and the Enlightenment, so gloriously stated for historians by Gibbon and Burckhardt: Christianity, with its otherworldly quietism, brought about Rome's decline; the civic spirit revived under the breath of Hellas and antiquity, in the city states of Renaissance Italy.(1) Behind this also stands Machiavelli, whose effect on historiography was as decisive as it was on political thought. Christianity was discredited by the alliance of throne and altar. The tacit assumption is that republicanism is related to secular humanism. Scores of lesser scholars are now sedulously fleshing out this interpretation; a new historiographical orthodoxy has emerged.
773	0	8	_tAmerican Political Science Review _g91, 3, p. 647-656 _dNew York, NY : Cambridge University Press, September 1997 _xISSN 0003-0554 _w
942			_cS
998			_a20070108 _b1208^b _cNatália
999			_aConvertido do Formato PHL _bPHL2MARC21 1.1 _c21312 _d21312
041			_aeng